The Urgency of Bajo Traditional Law as a Form of Law Enforcement Against the Performers of the Samenleven Delic

Life in Indonesia does not recognize Samenleven's relationship because the rules of law and religion do not justify it, but there are still many things like that in Bajo Village. Bajo customary law includes the Bajo Customary Institution. In this institution, its existence helps the village government develop and regulate matters relating to local customs and solving problems regarding adultery, namely Samen Leven. This paper describes how customary law can be used as a law enforcement instrument to resolve the Samenleven offense. Semenleven is living together between a man and a woman without a legal marriage bond. This research uses the type of empirical normative research. The data types used are primary and secondary data sources using several approaches. The results show that the use of Bajo customary law, as a form of law enforcement against the perpetrators of the Samen Leven offense, will create a bargaining justice where customary law is used as the first route in resolving a conflict between victims, perpetrators, and the community. The consequence is that the perpetrator must admit that he has been guilty and is willing to take responsibility for his mistake following applicable customs. The Bajo Customary Council uses customary law as a reference to resolve any problems that occur in Bajo Village, Tilamuta District, namely customary law by deliberation/mediation.

AKIBAT HUKUM PERKAWINAN SIRI TERHADAP HARTA KEKAYAAN DI DUSUN TAIPALAMPANG DESA BALUMBUNGANG KECAMATAN BONTORAMBA KABUPATEN JENEPONTO

Penelitian ini bertujuan untuk mengidentifikasi tentang status harta pada perkawinan siri dan penyelesaian sengketa harta kekayaan pada perkawinan siri. Penelitian ini menggunakan metode kualitatif, yang bersumber dari data responden, pembagian angket dan wawancara serta bahan-bahan dari pustaka yang berlaku dan berkaitan dengan status harta kekayaan pada perkawinan siri yang terjadi di Dusun Taipalampang Kecamatan Bontoramba Kabupaten Jeneponto. Hasil penelitian ini menunjukkan bahwa fenomena perkawinan siri yang terjadi pada Dusun Taipalampang bisa menimbulkan berbagai macam permasalahan dari aspek hukum dan lingkungan masyarakat. Perkawinan siri menurut Pasal 2 ayat (1) Undang-Undang Perkawinan No 1 Tahun 1974, perkawinan yang sah adalah perkawinan yang dilakukan menurut hukumnya masing-masing agama dan kepercayaannya. Pada pasal tersebut undang-undang perkawinan menyerahkan syarat sahnya perkawinan dilihat dari sudut agama. pada perkawinan siri terdapat cacat administrasi karena pada pasal 2 ayat (2) UUP dijelaskan bahwa tiap-tiap perkawinan dicatat menurut peraturan perundang-undangan yang berlaku sehingga apabila terjadi permasalahan pada sengketa perkawinan dapat diselesaikan dengan berdasarkan hukum yang berlaku. Diketahui bahwa pencatatan perkawinan merupakan salah satu bukti konkrit yang dapat digunakan untuk membuktikan apakah benar telah terjadi perkawinan, dengan adanya pencatatan juga memudahkan Pengadilan Agama menyelesaikan sengketa harta kekayaan apabila terjadi perceraian. Karena pada perkawinan siri tersebut sulit untuk menentukan status harta kekayaan dalam hukum apabila perkawinan tidak tercatat. This study aims to identify the status of property in unregistered marriage “nikah siri” and dispute resolution property on the unregistered marriage. This study uses a qualitative method, which is sourced from the data of respondents, the distribution of questionnaires and interviews as well as materials from the literature, which are valid and related to the status of property on unregistered marriage that happens in Taipalampang, Bontoramba District, Jeneponto Regency. The results of this study show that the phenomenon of “nikah siri” which happens in Taipalampang can cause a variety of problems from the aspect of law and society. Unregistered marriage, according to Article 2, paragraph (1) of the Marriage Law No. 1 Year 1974, a legal marriage is a marriage conducted according to the law of each religion and beliefs. In the chapter of the laws of marriage handed over the terms of the validity of a marriage is seen from the angle of religion. On Unregistered marriage, there are defects in administration because article 2, paragraph (2) UUP explains that every marriage is recorded according to the laws and regulations that apply so that in case of problems in a marital dispute can be resolved with the under applicable law. Be aware that the registration of marriage is one of the concrete pieces of evidence that can be used to prove whether the right has occurred to the marriage, with the recording also facilitating Religious Court resolve the dispute assets if they divorce. Because ‘nikah siri” is difficult to determine the status of the assets in the law if the marriage is unregistered.

Exploiting legal fictions in circumventing legitimate rights in marital property

The Marriage is the norm of life and living in the family’s embrace under the shade of affection and tranquility is a goal that everyone who takes this step seeks, and the happiness and balance of the family can only be achieved by obtaining what can be achieved from the requirements of a decent life.But not everything that a person wishes to realize, some have intervened Factors and inconveniences make married life impossible to continue, and the most important of these factors, according to a scientific study, is money According to ourIslamic law, the offspring must be legitimate, and this will not happen except through legal marriage, and in the verse it is associated. Money with children because it has a strong influence and a close link to married life, which in turn is considered a partnership between two parties. The spouses may not be successful in completing this partnership, and the matter ends in divorce, and often the woman is forced to demand her legal and material rights. In this research, I will discuss, in particular, the tricks that some lawyers use to make things difficult, or to prevent the divorced woman from having her rights, especially material ones.

Kedudukan Anak Astra (Anak Luar Kawin) dalam Hukum Keluarga dan Kewarisan Adat Bali

The presence of a child in the family is happiness as a manifestation of the fruit of a husband and wife's love. Having children is everyone's dream, especially when starting a new family or legal marriage. However, this is inversely proportional to children who are born without a previous legal marriage relationship so that the child is included in the class of children outside marriage or Astra children in accordance with Article 43 of Law Number 1 of 1974 concerning Marriage. This child out of wedlock sometimes becomes a problem in the family because not all stepfathers accept their existence. This study aims to reveal the position of children in traditional inheritance families in the Malet Village of Kutamesir and analyze the protection of Astra children in family law and inheritance in the Indigenous Village of Malet Kutamesir. This study uses an empirical legal research type with a conceptual approach. The data used are primary and secondary data obtained through interview techniques and literature study techniques and analyzed qualitatively and legal interpretation with a descriptive final presentation. The results of this study reveal that an astra child only has a legal position in inheriting his mother's property and an astra child has the right to get protection from whatever happens around his life, be it at home or outside the home.

Data Forgery dalam Perkawinan Dini Perspektif Fungsionalisme Structural

Perkawinan dini bukan hal tabu dilakukan di Madura. Banyak pasangan menikah diusia muda. Dalam Undang-undang perkawinan No. 16 Tahun 2019 bahwa perkawinan bisa terlaksanan jika mempelai sudah berusia 19 tahun. Namun mereka cenderung menambahkan usia dalam identitas perkawinan tanpa memohon dispensasi nikah. Ini dilakukan untuk menghilangkan rasa maloh atau tade’ ajhinah di masyarakat yang disebabkan Marriage by Accident dan mendapatkan legalisasi hukum. Dari permasalahan tersebut akan dianalisa bagaimana fenomena data forgery dalam pernikahan dini perspektif Fungsionalisme Struktural? Penelitian ini mengguakan pendekatan kualitatif dengan studi kasus, perolehan data menggunakan metode interview, observasi dan documentasi. Hasil penelitian; 1). Perkawinan dini dilaksanakan oleh pasangan “sebelum usia 19 tahun “. Dengan cara menambahkan usia di identitas perkawinanya sebab Marriage by Accident, karena menjadi beban keluarga yang dapat menimbulkan rasa maloh atau tade’ ajhinah. 2). Fungsionalisme struktural data forgery dalam perkawinan dini; Adaptation; proses habituasi para aktor dengan sistem sosial di masyarakat adalah dengan cara memalsukan usia perkawinan. Goal Attainment; hal ini demi mendapatkan legalisasi hukum perkawinan dan meningkatkan harkat martabat keluarga menjadi lebih baik. Integration; tidak selarasnya fungsi sistem sosial dan struktur lembaga di KUA. Latency; Masyarakat harus memelihara pola-pola tradisi sebaik mungkin, seperti penghormatan dan kepatuhan terhadap harga diri keluarga maupun orang lain Early marriage has accustomed in Madura. In act 16 in 2019 explained that marriage can be implemented if both of bride have 19 years old. Whereas, they add the age in their marriage certificate without asking marriage dispensation to religious court. This carried out to diminish malo and tade’ ajhinah in social environment caused of Marriage by Accident and get legal marriage. From the problem above will describe how is the Early marriage happened in Madura in Structural Functionalism perspective?. This research using qualitative approache and case study. The data collected by using interview, observation, documentation. The result; 1). The early marriage performed by young couple “under 19 years old “by adding the age in marriage certificate because of pregnant, it becomes moral burden which cause shamed and tade’ ajhinah. 2). structural functionalism of Early marriage, Adaptation; adaptation process of the actor to the social system i.e. married by adding the age. Goal-Attainment; This marriage aims to get registered marriage and to improve the family dignity. Integration; disintegration between social system and organizational structure. Latency; Madurese must maintain and sustain well-regarded cultural patterns such as their obedience and the reverence both of their own dignity and others

Legal Analysis of Provision of Assets to Stepsons Reviewing From Article 171 of The Compilation of Islamic Law

This study aims to analyze whether stepchildren can inherit from their parents' marriage, as well as examine the legal consequences for stepchildren who get inheritance from their parents' marriage. The research method used is empirical juridical which is an approach model in the form of an action to see a legal reality in society which is chosen as the type of research the author uses. Factually, the implementation of positive legal provisions in legal events is also studied in this empirical legal research which aims to ensure the suitability of the results of its application with the provisions of the Act. Research result shows that stepchildren are basically children born to husband or wife from previous marriages who are legally related to a new legal marriage by their father or mother, where the husband's or wife's congenital child is a stepchild in the family or a new marriage by the father or her mother. Status as a stepchild does not eliminate the inheritance rights of a stepchild as a biological child from his biological father or mother who brings a stepchild into a new marriage, and the position of a stepchild in inheritance rights is also recognized by Islamic inheritance law as Hijab Nuqshan (Barrier which results in reduced inheritance rights). heir share). That stepchildren in Islamic inheritance law are not directly classified as heirs because there is no reason to inherit (asbabul miirats). But by using other alternatives in Islamic inheritance law, stepchildren will not lose their right to get protection from their parents, as inborn children of their biological father and mother. Where in Islamic inheritance law, stepchildren can get inheritance from the marriage of their new biological father or mother (his new family) by means of Qiyas and Wasiat obligatory by 1/3.

Bimbingan Perkawinan Calon Pengantin: Upaya Mewujudkan Ketahanan Keluarga Nasional

This article with a literature study aims to describe the implementation of marriage guidance programs, as a pre-marital program which is expected to be a systematic way to realize national family resilience. Marriage is one of the sunnah of the Prophet Muhammad which is carried out as an effort to fulfill human biological needs to live together, love each other, love each other and love each other and contains a vertical dimension. The results of the discussion show that the realization of family resilience must start from the process of forming a family through legal marriage, according to religious values. The family is the main foundation in building a system and social order as the basis for national resilience. Marriage guidance is a form of revitalization to strengthen the formation of marriage institutions which is a concrete effort that is expected to be able to realize the formation of many sakinah families in Indonesia. The marriage guidance program is a form of state responsibility to be able to realize national family resilience.

THE LEGAL EDUCATION ON PREVENTING EARLY MARRIAGE AS AN EFFORT TO INCREASE COMMUNITY LEGAL AWARENESS

The state guarantees the right of everyone to form a family and continue their offspring through legal marriage, and the state also guarantees the right of children to survive, grow and develop as well as the right to protection from violence and discrimination. The Marriage Law requires the age of marriage to be 19 years. However, the marriage law does not explicitly prohibit the practice of early marriage, because the marriage law also provides dispensation facilities if the prospective bride or groom is still a minor. This causes many people to carry out underage marriages or early marriages, including in Bulusari Village, Bulakamba District, Brebes Regency. The reasons are due to pregnancy out of wedlock, economic factors, and cultural factors. The solutions offered are providing understanding to the public about marriage, increasing public legal awareness about the risks of early marriage, both social and health risks, and providing assistance to children and parents who undergo early marriage.

Legal Aspects Of Implementation Of The Spouse's Inheritance Right

This article analyses the problems and solutions regarding the inheritance rights of the surviving spouse, whose legal marriage with the testator was not annulled, but who did not live together for many years before the termination of the actual family relationship, or who actually started a family relationship with another person. You can also familiarize yourself with the content of the legislation of Germany, France and Georgia on this issue.

Keabsahan dan Akibat Hukum Perkawinan Penghayat Kepercayaan Pasca Terbitnya Putusan Mahkamah Konstitusi Nomor 97/PUU-XIV/2016

Marriage is one of the process of human life as regulated in Article 28B paragraph (1) of the 1945 Constitution of the Republic of Indonesia and also regulated in Article 10 of the Human Rights Law. Marriages conducted by Believers are regulated and protected in the Adminduk Law and the implementing Government Regulations, but not accommodated in Law Number 1 of 1974 on Marriage which is the lex specialist of the regulations governing Marriage in Indonesia. This research uses normative legal research method whose main object is the legal substance of legal protection for Believers on the basis of recognition of belief according to the mandate of the 1945 NRI Constitution, due to incomplete norms and exclusive interpretation of the meaning of the words “God Almighty” and “and trust that”. This research is expected to provide an understanding to stakeholders regarding the validity of marriages conducted by Believers and provide administrative legal protection to Believer. The Constitutional Court Decision Number 97/PUU-XIV/2016 provides legal solutions and protection for Believers for administrative legal arrangements that have not fully protected the existence of believers in the God Almighty. After the issuance of Constitutional Court’s decision, the marriage of Believers was recognized as a legal marriage and brought good legal consequences for their offspring.Keywords: Legal Protection; Believer; Marriage; Law of Administration.Perkawinan adalah salah satu proses kehidupan manusia yang diatur dalam Pasal 28B ayat (1) UUD NRI Tahun 1945 dan diatur pula dalam Pasal 10 UU HAM. Perkawinan yang dilakukan oleh Penghayat Kepercayaan diatur dan dilindungi dalam UU Adminduk dan Peraturan Pemerintah pelaksananya, namun tidak diakomodir dalam UU Nomor 1 Tahun 1974 tentang Perkawinan yang merupakan lex specialis dari peraturan yang mengatur tentang Perkawinan di Indonesia. Penelitian ini menggunakan metode penelitian hukum normatif yang obyek utamanya adalah substansi hukum atas perlindungan hukum bagi Penghayat Kepercayaan atas dasar pengakuan Kepercayaan sesuai amanat UUD NRI Tahun 1945, akibat kekuranglengkapan norma dan penafsiran eksklusif makna kata “Ketuhanan Yang Maha Esa” dan “dan kepercayaannya itu”. Penelitian ini diharapkan dapat memberikan pemahaman kepada para stakeholder terkait Keabsahan Perkawinan yang dilakukan oleh Penghayat Kepercayaan dan memberi perlindungan hukum secara administratif kepada Penghayat Kepercayaan. Putusan Mahkamah Konstitusi Nomor 97/PUU-XIV/2016 hadir memberikan solusi dan perlindungan hukum bagi Penghayat Kepercayaan atas pengaturan hukum administratif yang belum sepenuhnya melindungi dari keberadaan pemeluk Kepercayaan terhadap Tuhan YME. Pasca terbitnya Putusan MK tersebut, perkawinan Penghayat Kepercayaan diakui sebagai perkawinan yang sah dan membawa akibat hukum yang baik bagi anak turunannya. Kata Kunci: Perlindungan Hukum; Penghayat Kepercayaan; Perkawinan; Hukum Administrasi.